What practices are there for purifying past disdain and negative thoughts towards one's spiritual teachers? What has worked for you?
In this case, I am not referring specifically to broken Tantric samaya, but any sort of ill will, criticism, etc. towards those who teach the Dharma to us.

What practices are there for purifying past disdain and negative thoughts towards one's spiritual teachers? What has worked for you?
In this case, I am not referring specifically to broken Tantric samaya, but any sort of ill will, criticism, etc. towards those who teach the Dharma to us.

Vajrasattva, or tsok or samaya vajra if you are Gelug.

A boat delivers you to the other riverbank.
A needle stitches up your clothes.
A horse takes you where you want to go.
Bodhicitta will bring you to Buddhahood.

What practices are there for purifying past disdain and negative thoughts towards one's spiritual teachers? What has worked for you?
In this case, I am not referring specifically to broken Tantric samaya, but any sort of ill will, criticism, etc. towards those who teach the Dharma to us.

1. A proper understanding of the nature of the guru
2. The usual purification practices, particularly Vajrasattva

What practices are there for purifying past disdain and negative thoughts towards one's spiritual teachers? What has worked for you?
In this case, I am not referring specifically to broken Tantric samaya, but any sort of ill will, criticism, etc. towards those who teach the Dharma to us.

1. A proper understanding of the nature of the guru
2. The usual purification practices, particularly Vajrasattva

1 is very important and muli-layered. Reflect on the fact that all of the gates to Dharma, words and letters serve one purpose and that in this respect, the Guru , or anyone passing on the Dharma correctly for that matter, can be seen as extension of the Buddhas activities at the very least. You can strip it down even further in seeing that anything that reverses or liberates afflictions and dualistic conception is rare, wonderful and to be cherished.

Considering we don't even see our selves clearly most of the time we can be more confident knowing that any conception we have of our guru is also probably falling masively short of the reality of their dimension. This can be as true of both praise or disdain. Reflecting on your own condition within samsara and on Appreciation and gratitude can be good pathways for learning to see the preciousness of even a mediocre guru.

I think an important element of this process, at least for most Westerners, is understanding psychologically the source of these emotions and how they interplay with your psychological make up. Exploring that in the safety of dialogue with a trusted, and wise, Sangha member could be one way of doing it. Therapeutic writing another – James W. Pennebaker has written useful books on this method.

I think an important element of this process, at least for most Westerners, is understanding psychologically the source of these emotions and how they interplay with your psychological make up. Exploring that in the safety of dialogue with a trusted, and wise, Sangha member could be one way of doing it. Therapeutic writing another – James W. Pennebaker has written useful books on this method.

Honestly, not a big fan of psychology, but to add to your post I'd recommend The Pychology of Buddhist Tantra by Rob Preece. I didn't like most of it, but I'd say the chapter on the relationship with a guru is a spot on for westerners or at least helped me in many ways.

A boat delivers you to the other riverbank.
A needle stitches up your clothes.
A horse takes you where you want to go.
Bodhicitta will bring you to Buddhahood.

I think an important element of this process, at least for most Westerners, is understanding psychologically the source of these emotions and how they interplay with your psychological make up. Exploring that in the safety of dialogue with a trusted, and wise, Sangha member could be one way of doing it. Therapeutic writing another – James W. Pennebaker has written useful books on this method.

in general is good to know why things happen, but doing analysis depends on which teaching you are applying.